Video 9

Introduction to Vedanta Part 9 - Swami Sarvapriyananda - May 17, 2016

Oh Misato Mossad gamaya Thomas OMA Joe Teague Amaya Ritter mom written gamma yah whom shanti shanti shanti arehe oh oh lead us from the unreal to the real leaders from darkness into light lead us from death to immortality Oh peace peace peace so we are studying this introductory text drink Tricia vivica and we are well on our way through the text now let us chant the three mantras three shlokas dealing with the internal meditation that is from 24 verse number 24 25 and 26 let's chant them , - cheetah God Risha comma rich dot sock sheet weena Jatin the attrition oviedo Liam Sumati savikalpaka asanga such Eden and so Prabhu do a tewara jitta a smithy shop David William Samadhi savikalpaka SWA new booty rossabi shot trisha shoptaw picture to nirvikalpa samadhi shot Novartis stated II pervert if you are not familiar with Sanskrit don't let all this Sanskrit put you off because the whole thing if you are doing the whole thing in English and we are chanting the Sanskrit and using the Sanskrit just to get a flavor of the original now where where we you see Advaita holds that Brahman alone is real existence consciousness bliss absolute within ourselves and in this world outside within ourselves what happens is pure consciousness the witness gets reflected in the mind gets reflected in the mind and is termed the reflection of consciousness Tschida has a reflection of consciousness none of it is speculation it's what we are feeling right now all of us are feeling conscious hopefully and this consciousness that we feel now that we feel also just aware sentient conscious beings this consciousness is the reflection of the witness of pure consciousness this consciousness using the mind becomes the knower becomes the knower the witness reflected in the mind in the reflected consciousness with the mind becomes the knower Saab Haase untuk karana sahaja Buddha according in in the Sanskrit term it becomes de knower keep this distinction in mind the witness and the knower what we feel ourselves just now all the time whether we study where aunt or not what we feel ourselves to be is the knower the one who sees the one who hears the one who thinks the knower and who we are really is the witness this distinction between the witness and the knower in sanskrit terms the distinction between Sakshi and pramatta is obscured by ignorance by the veiling power of maya this distinction between the witness and the knower Sakshi and pramatta is obscured by the veiling power of maya where within us inside us all the time so we'd we are not aware of ourselves and the witness we may read about the witness we may read about Rigby Chevy Vega but we think of ourselves believe ourselves to be and function as the knower the knowing subject so that's the that is the situation within us and externally when we look at the world around us when we experience the world around us parent insists that it is brahman pure existence but it is overlaid with a layer of name and form by the projecting power of Maya a veil of name-and-form covers pure existence so what we are experiencing we are experiencing the world we are experiencing Brahman as pure existence plus name and form so whatever we see in this world whatever we experience in this world is Brahman existence consciousness bliss which name and form the name and form being a product of Maya so now the our task becomes now within ourselves how do we know that we are the witness not in our and externally in the world outside how do we know Brahman which is covered by name and form so how do we make this distinction and these six techniques of Samadhi six meditative techniques which are being discussed now they help us to make this distinction the distinction between the witness and the knower within us between Brahman the pure existence and name and farm outside us now we have already discussed this three internal techniques what are the six techniques even if you don't remember let I will refresh your memory the six techniques are three internal and three external the internal techniques are let me just give you the sanskrit names first and then the english translations which are very cumbersome the internal names are antara drish on with de savikalpaka samadhi number one antara shut down with de savikalpaka samadhi number two antara nirvikalpa samadhi number three externally by here Drishti on with her cervical Picasa body by here shut down with Ja savikalpaka samadhi and by here nearly calpico semantics internally and externally what are the English translations just for fun I'll translate we just serve to confuse you internal object-based meditation with distinction of nor and no sabe culpa internal text based meditation with the distinction of the knower and the known internal near we call focus emeritus is the highest Samadhi without distinction of nowhere unknown thank you so these are the six techniques we have seen the first three techniques what did we see see what they do is when you want to distinguish when you want to realize yourself as the witness within the technique that they take up is take up any thought any thought any perception whatever comes to your mind and instead of focusing on the thought become aware of yourself as the consciousness illumining the thought let me repeat that thought arises in your consciousness instead of thinking of the thought itself turn back used of how to turn back to the witnessing consciousness it's like if you take up a mirror immediately you will see your face in the mirror now use that mirror and the reflected face to become aware of the real face face you will not be able to see the real face directly become aware that he here is a face which is being reflected here it's not the fault of the reflection but it looks so ugly it's here but your true nature let me guarantee you is not at all ugly it is pure consciousness that is being reflected in the mind and which in humans any thought so instead of thinking the thought instead of being carried away by the thought stream use that to reflect back back upon the witness in consciousness you can see immediately that it is different from any kind of meditation that we have read about and thought about or studied even practiced most meditation techniques which are based on the yoga traditions are techniques of concentration you take up an object and you concentrate on it mind goes here and there bring it back and concentrate on it the method of concentration on a picture on an image on a sound on a mantra these are all methods of concentration mind tends to flow here and there bring it back focus it that's one kind of meditation there's another kind of meditation in the Buddhist traditions which are awareness techniques where you don't concentrate on anything in particular just be alert and aware and see whatever is arising and subsiding sounds sights sensations feelings thoughts ideas or the absence of sounds sights feelings thoughts sensations ideas memories so aware they just come it has gone these are two main streams of meditation here we are doing something entirely different you're not trying to focus on a thought you're not even trying to be aware of all the thoughts as they come and go rather when any thought comes be aware of the consciousness in which it is shining just know that you are the witness consciousness that's all that is called drishya know with the savikalpaka Samadhi what do you do next once you are aware of the witnessing consciousness you cannot be directly aware no more than you can see the original face in the mirror you can only see the reflected face in the mirror but the reflected face tells you that you have an original face now when you are aware of that drop that thought drop the object which you are using to become aware of yourself drop the mirror how do you do that to help you to do that there is a vein on thick text that's the second kind of internal meditation vedantic text says asanga sat-chit-ananda so Prabha dueto Vegeta this pure with consciousness the witness is asanga unattached don't just repeat it to yourself repeat it mentally but don't just repeat it just see that it is true is the most important thing see that as much as this is a glass of water it is a glass with water it's a fact similarly see the fact that the witness is unattached to anything in this universe external world physical body sensations your memories nothing you are not attached to any of them a Sangha such children that it is existence that it is consciousness that it is bliss that it is self-evident because of it you are aware of everything that which illumines itself and everything else reveals itself and elements everything else just as the light when you switch it on it illumines everything in the room and reveals itself you don't need another light to know the light in the same way you are that consciousness because of which everything becomes illumined the all your knowledge comes because of that witness consciousness I am that witness consciousness is itself self-effulgent and finally see that Dwight over jitter that there is nothing else except that witness consciousness there is a logic to that I will not go into that now and then finally what happens when you hold on to this having dropped off the object the thought just the text which keeps on what does it takes do it stabilizes you it stabilizes you in your true nature as the witness it's just stabilizes you it does not allow you to flow back into thinking thinking remembering seeing things interacting with the world it stabilizes your awareness that you are the witness after that what you do you drop that text also he says drishya shabda you big ship you have already dropped the thought now drop the text also and you remain as the witness don't try to remain as the witness you remain as the witness this will happen by itself this will happen by itself as a pole-vaulter with a long pole races to the bar and plants the pole down firmly and vaults over and lets go of the pole don't hold on to the text it's a nice text let me hold on to that all the thought was so nice thought let me hold on to the thought then you it's like the pole vaulter who is going over the Fallen things is nice pole it brought me up to here why should I let it go let me take it disaster it's like a man who crosses the river with a boat and reaching the other bank has shown so much in love with the boat let me carry it carry it into the streets across the bank into the city know the Sanskrit word upaya means that which you use to do something and then let go when your task is done so the thought is a loop ayah you use it to become aware of yourself as the witness the Vedantic text a Sangha sat-chit-ananda so provocative a jitter is a loop I use it to become stabilized as the witness and when it we call focus Ahmadi comes it should come by itself you can't force it it should come by itself you just drop it don't try to do anything then so these are the three stages the text you should memorize you need not memorize the Sanskrit if you don't want to but at least the English the Sanskrit asanga said chewed on and so proper weight over jitter repeat it mentally when you are aware of yourself as the witness or in English I am completely unattached I am pure existence pure consciousness pure bliss I am self-effulgent self-luminous I am without a second there is nothing else apart from this pea or consciousness which I am repeat that and see that it is true see that it is true it's not you're not repeating it like a chant you're just repeating it as the truth as a fact just to remain there and then let it drop off into nirvikalpa samadhi so the traditional ways to memorize in traditional schools in the himalayas they won't allow you to come to the next class unless you've already memorized but for starting the earlier class so the art of memory is something that we have lost over the years this is a very interesting book very catchy Li titled moonwalking with Einstein the name of the book is moonwalking with Einstein Joseph where I think Josh where Josh where there he talks about the art of memory I borrowed the book from the library but I couldn't read it before the time was up so I went to return it and the lady at the counter said oh that's look that looks cool I said I couldn't read it the time is up then only should you should read it you know she reissued it to me so then finally I did read it and it talks about the the lost art of memory that at one time everything was memorized all that was important was memorized and it's very useful in spiritual life to have the key texts memorized you don't have to memorize the whole book there are people who do that even now I remember a friend of mine a monk when we were novices in the training center he came from another center move on issuer and he came to the training center and this young monk who was a novice at that time within three years two years of his joining he had memorized the entire bhagavad-gita he had memorized a to punish odds he had memorized the Viveka chudamani he had memorized one or two other big texts I said how did you do that and he said oh the Swami in charge put me to work in the bookshop so what did I do first of all he read the books and the ones important once he memorized all of them but while he was working in the bookshop so it just goes to show that the traditional examination for a pundit is called Shalaka prediction where they will take a Sanskrit text a manuscript and drive a needle through it and where the needle stops they will open the text whether it has stopped they will ask the student to recite that that page first and then explain it so that person has to memorize the whole book Sanskrit pundits do that and I thought it was impressive until I read in this moonwalking with Einstein that there's similar tradition for Talmud scholars Jewish scholars in Judaism mister the scholars of the Talmud and they go a step further they in fact have that needle examination also and what they do is they memorize their own book so thoroughly that when a needle is pushed through the text it seems that's what the book says it seems that not only the person will read out what is there in the page in which they will stopped but by looking at where the needy was put he will tell you through which word in each page the needle has gone through he knows it's his own text so he knows each page so thoroughly if you put it in one place he knows what is all there below it on all the pages down so tremendous anyway so we can do this much we can only memorize the single sentence there Velen thick text now external world remember one thing our attachment to the body our identification with the body gives rise to internal and external after all what is inside and outside inside this skin and outside the skin isn't it inside this head and outside this head what is east west not south it's just because of the word we have got our map what is front and behind just because you are identified with the body and way you are standing and facing then you have a front and you have a behind and you have an above and a below it's all identification with the body the whole thing is the superimposition so external world all this world we see around the Valentin claims it is pure existence it is pure existence it's like here there are so many pieces of furniture I give the example of furniture and wood here is a table it's a name is a table the form is of a table but the material is good if you weigh the wood and weigh the table you will get exactly the same weight which means there is not one milligram more in this on an ounce more in this other than the wood which constitutes Italy the reality of this table is the reality is the wood itself now how do you recognize the wood apart from the name table and the form table because we know what is meant by wood and we know what is meant by table it is easy for us if I say look at a table you say yes Swami I'm looking at the table if I say look at the wood tray yes Swami I am looking at the wood after all then we touch this we say touch wood we don't say touch table we say touch wood we recognize that it's wood in the same way this entire universe which we experience is pure existence subt the Sanskrit word it's such pure existence with an overlay of name and form whatever we see a person a man it's a man name and a man form it is existence first so am i Vivekananda says it is that existence first then we cover it with good or bad and we call it a good thing or a bad thing its existence first now how do you distinguish this existence in anything that we experience from the name and the form how do you do that it's like when you go to see a movie it is actually a screen on which light is projected and pictures are projected the whole screen is covered by pictures but whenever it is covered by the pictures it's just the screen it's and every point there is a picture but in reality it's it's the screen now how do you distinguish between the picture and the screen you cannot switch up this movie that movie maybe you can switch off but the movie of life you cannot switch off when you do switch it off at night you are not thinking anymore so you can't distinguish you have switched yourself off also the mind is also switched off so how do you distinguish between the reality and the appearance right now the reality and the appearance right now and that takes me back to my again to my training center days there is a famous book called reality and appearance by a professor Bradley FH Bradley he was a professor in think Oxford or Cambridge I forget at the beginning of the 20th century famous philosopher and his book his famous book is appearance and reality so we had a philosopher coming to teach us philosophy when we were novices and I wanted to read that book and the teacher was so happy he said Swami nobody wants to read these books now so I'll take time off from my afternoon nap and if you're from India you know how big a thing that is I'll take time off from my afternoon nap and you take time off from your afternoon nap and we'll sit and read this book so we read but I didn't come to the reality there to chapter 2 sections appearance and reality so we read about the appearance but I never finally got to the reality section anyway but how do you distinguish the appearance from the reality name and form from pure existence here we have three techniques let us see verse number 27 read Eva boy here they shape e yo D shape e yes Minkus min Chavez tuning samadhi Rogerson mottrot you know Gerson mantra nama Rupa Pratap kriti he three techniques the first one he said just as you did Redeemer means just as you did internally the three techniques internally now open your eyes open your eyes look at the world so now I'm going to meditate how can I open my eyes this is our meditation with eyes open you have to look at the world and see something see what thing anything anything after all if you are going to recognize clay which part should you see which clay pot should you see any clay pot if you are going to recognize the water in the wave which wave should you see any wave if you are going to recognize pure existence which things should you see any existing thing so take up any existing thing and he says yes min-cost means to us to me in anything it could be an picture of a person a thing and then what you do nama Rupa protect pretty son Matra from existence itself separate the name and form separate how you cannot physically separate name and form from the existence just as you cannot physically separate the table from the wood right here in this example you cannot physically separate the table from the wood table would disappear wood will still exist now what you can do is recognize the table as would recognize the table as wood another memory about 10 years ago we were going with some senior Swami's to visit a gentleman a devotee was very old and living in an assisted living facility in year Calcutta now this devotee is a is a philosopher I am assuming he's still alive he is a philosopher and a very interesting person and I will not take his name on the assumption that he's still alive so his thing is he is not convinced that God exists so for the last 50 years he's been is thinking about this problem does God exist or not and once he decides that God exists then he will take initiation mantra and then start spiritual practices so 50 years he's been going on he's tremendously well-read in Eastern Western philosophy now so we went with a group of Swami's to visit that place and I was a very young novice at that time I just wanted to see the senior Swami's in action so we were having tea and I was sitting at the side with another novice a friend of mine and the senior SWA means there is Swami Muktananda ji Swami Ramananda ji Swami so he turn energy Swami sheera my analogy so all of these people were there and the Swami in charge of that assisted living facility in Boresha he said to this philosopher sir senior Swami's are here they will solve your all your questions to ask your question and then his question was literally what is the practice of Raja towada what is the practice of the highest non-dualism how do you see the world is not there only Brahman is there and this Swami who responded was Swami Muktananda ji he gave a beautiful little story to explain it he says imagine a little boy who lived with his parents in the heart of a forest far away from the city and amenities of city life and one day his father takes him to the village and to a person's house where there is furniture table and a chair and his father explains to the son son this is called a table this is called a chair and his son says where is a table this is a table no it's good where is a chair this is chair no it's good now the father says no this particular name and form and when you make it like this it's called a table so what is a table in this other than wood what else is there what new thing called table is there it's a name and form we would say but name and form is not a thing if it was a thing you could show it apart from the terrible can you show me the table apart from the wood you cannot so he sees the reality and then moonshine he said in the same way the realized soul sees Brahman alone for him there's no such thing as a world no such independent reality called the world it's God and God alone Brahman and Brahman hello so this is a fantastic explanation I thought this is what they are asking us to do it works like this about table and wood we can understand let's apply to Brahma and pure existence and this world let's see how it works look around you it says look at anything in the world here you have people man woman chair table chandelier room sitting ocean the world SARS atoms and all our exist experiences what table exists look at the person next to you man exists woman exists don't you say table is here is the table and you see you not only see a table you experience the table as existing table we all experience things as existing if they did not exist we won't experience them so we all experience everything all the time as existing it's such a common thing that we never notice it in the commentary on the guitar shloka 16 second chapter 16 shloka now authority of our Shankar Acharya says every experience which we have we show a person what what are you seeing cut up a part but actually it's not one experience you are having two experiences cutter as the pot exists glass exists water exists this is what you are experiencing isn't it we have to be clear at this point yeah which it's very simple it's extraordinarily simple whatever we experience we experience as existence as existing now Shankar Acharya says or here also what they mean is look at all these objects they're all different from each other is different from chair chair is different from man man is different from woman woman is different from the room room is different from the city city is different from this ocean ocean is different from the planet they're different things but in all of them existence is the same think about existence just like you would think like wooden table clay and pot water and wave existence is the same a greater thing does not have more existence in it it is a greater name and form a smaller thing does not have less existence in it it's a smaller name and form existence is the same focus on the existence of the things not on the things themselves they are telling us focus on the existence of the things not on the things themselves where do you focus anyway wherever wherever you see something Swami in Haridwar a devotee Kiva didn't know much much about modern technology a devotee came and told him about x-ray and he was excited I was there he's excited he is saying Oh wonderful here is a light which is not reflected from the skin it penetrates the skin and blood inflation goes to the bones you can see the bones with the help of this light x-ray he says the in Hindi he said eonni ki drishti I see how each other he said Mahatma ki drishti is unitary the the vision the point of view the vision of a sage should be this thus like Superman x-ray vision now here it means penetrating to the reality not getting stuck on the name and name and form penetrating to the reality everything now we understand why the Gita again and again some other or some other to us some other were it's translated very badly in English as same sighted in the same sight makes it sound like some kind of defect of the window nearsightedness farsightedness and nearsightedness and farsightedness and then when you really study a lot of Vedanta books you get same sightedness some other wa means seeing the same divine reality in water not just seeing experiencing the same divinity that pure existence everywhere in every exist experience whatever you experience whoever you experience the experience can be pleasant it can be unpleasant it can be desirable undesirable it can be magnificent it can be mundane the same unchanging existence that is called such pure existence that is there in everything now here is a little secret you see if I remove the name and form of something here is a glass if I remove the name and the form of the glass then what remains you see nothing remains no pure existence can be experienced with the help of the name and form so you say a glass exists if you remove the glass if you remove the glass of the water the name and form if you remove your existence is still there you can't experience it as an object you will attend to this carefully that pure existence remains as your own existence it becomes one it is one with the cup with the consciousness the witness which we understood in the first three techniques the witness within the real pure consciousness you the pure consciousness you are also pure existence it is not only in Vedantic terms not only chitt pure consciousness but also such pure existence what is that you you the pure witness you are not only pure consciousness you are also pure existence that is objectified with the help of names and forms outside pure existence seems to be outside I remember once I was explaining this to a group of novices in the in below but one young monk when he's talking about isolating the pure existence from the name and form and everything you see this pure existence and I said that he said it's me I am that pure systems your I said yes you're right it's incredible how he got it you are the pure existence when you remove the names and forms there is no pure existence outside as it were it is one with the pure consciousness which is the witness within each of us which is you or me so this is the first state to isolate pure existence from the name and form in our understanding in our awareness in our focus focus on that and not the names and forms names and forms change names and forms of good names and forms are bad names and forms give us pleasure or they give us pain but that pure existence is common to everything that is why the sage in the Gita is supposed to be same sighted he sees the same existence everywhere if you focus on that a lot of things will be solved in life that's how the sage looks upon an enemy and a friend as the same that's how a sage looks upon the high and the low the rich and the poor the learners and the ignorant as the same looks upon gold and a clod of clay as the same Sri Ramakrishna's to sit on the bank of the Ganges and throw money and earth into the water of the river taka Marty Marty taka in Bengali so money and clay are earth they're the same and he throws them somebody joked in equipt that he was he knew how valuable land would be very soon so what he meant was well this is just a joke he looks upon them equal sight they are not important in themselves what is important is the pure existence okay when we begin to appreciate this pure existence everywhere we go to the second stage where you drop the object the object you let it go the object is necessary only for drawing your attention to existence otherwise without an object we are not aware of existence existence is as it were manifested by this object pure existence makes this object exist and in turn this object manifests pure existence let me repeat this pure existence makes this object exist without existence you could not say glass exists or water exists and without this glass glass of water you would not get a feeling of something existing so the object manifests existence this glass also reminds me of a story you know in chinmaya mission the founder chinma and the g he wrote this story I went to the place where this thing happened actually the Swami under whom chin man and the Swami learned the scriptures topo1 Swami who was a great teacher of non-dual vedanta in Gangotri so I had gone to the place where there the little Hut is still there where topo1 swami used to stay and i met his SABIC topo1 swami save up sooner and i don't know if he's still alive so i heard this story and later on i read this also tin man himself has narrated it one day they were talking about pure existence and names and forms now jinmen energy asked a question to toboggan swami so pure existence that's the reality yes so let that alone exist what is the necessity of names and forms let existence consciousness bliss Brahman alone exist what is the need of this world world of Maya what good does it do why do we need name and form so topo1 Swami did not say anything next day when the class was going on he asked and he was one of those traditional teachers who insisted you should memorize everything he asked scene man energy suddenly in the middle of the class go get me up they have a lota like a little pot so go let's say a glass go get me a glass of he says go and get me some water to drink I want to drink water and gin man and he said all right that's a bit surprising it's a cold so he goes down to the river the Ganges rushing past and he takes a glass actually twisted little pot and he fills it up with water and he brings it to the Swami and the Swami starts shouting at him even before he's entered the hut why did you disobey me I said you should I got the glass of water you want to do what did I ask for you asked for water and what have you got a glass of water aa glass did I ask you to get a glass and chinma Anji immediately realized what he meant he stood easy narrates I stood stunned how do you have glass without without how do you get water without a container you need a container similarly to experience brahman you want to see brahman or touch brahman or smell brahmanas taste brahman you need the name and form of the world you need an even for all these names and forms for us they obscure brahman for the enlightened person everything is a delight because everything reveals brahman to it for the jeevan muktha the enlightened free by living every experience anything they see reveals from unto them Swami Brahma Honda sitting down and devotional music is going to be played the the musician is tuning the instrument and it goes on for a long time better the musician the longer the tuning goes on I think so the tuning is going on for a long time others are getting impatient so al Rahman undergoes into Samadhi the sound itself is enough for him the sound is enough prayer sri ramakrishna anything and everything would throw him into divine absorption a suggestion somebody folding an umbrella fold an umbrella that suggested to him the folding the mind back to brahman and he went into Samadhi so now we go to the next one the internal are the text vedantic text second the second type of external 28a condi Kurosawa's to a condi guru some was to such a Don and Lux Onam 80 which innocent iam tava chin chin diem some are here madam overweight now drop the object which you are using to understand existence glass exists think about existence drop the glass don't physically drop the class create a mess now take up a text a condom indivisible unbroken what is unbroken not the glass what is unbroken existence where the glass and the table and the microphone and the person all of them are different this unbroken pure existence in every of everything and technically innovating would say everything is in that unbroken existence we we say that you know would you say that the wave is in the water or the water is in the wave we normally say that this wave has lot of water but actually the water the wave is in the water because before the wave was there the water was there when the wave is there the water is there when the wave subsides it's the water alone so water is there and in the water were vaporizes similarly in pure and undivided indivisible existence all these names and forms whatever you see to be existence this ocean of existence it arises as waves in this ocean of pure existence every object is a wave a big or small a bubble maybe in the ocean of pure existence ashtavakra my Ananda Mohammed Oh Vishnu of eg Sahara I am an infinite ocean of existence in which the universe arises as a wave the universe arises including my own body it arises as a wave in the infinite ocean of existence which I am so am i Vivekanand even more bold here more than hundred years ago in California in his speech he says Buddha and Shankara and Jesus Christ Buddha and Shankara and Christ and Krishna are waves of the ocean which I am a tremendous thing to say what he means it as pure existence which we all are we all are that that that pure Brahmin existence infinite ocean of existence a condom undivided the objects are different they are divided among each other existence is not divided you might say that between this object in that object there is no existence well there is space space exists a current a car some a colossal means homogeneous of the same type existence is exactly the same it is not a more pure existence in in the temple and not a impure existence in the tavern one with the Advaita teens in the Himalayas they will say the light which shines upon a part of Ganges water and a part of wine the light to sunlight which shines upon them is not polluted by the wine not is it purified by the Ganges water why sunlight the space in which the pot sets apart with Ganges water Ganges water is considered pure in Hinduism and another part with wine maybe or maybe something impure the space is not polluted there by the part may be considered this part is a pure one that is an impure one but the space in which it is kept is never polluted similarly pure existence is a guru some pure everywhere it is not affected by the name and form whatever the name and form such adorned that pure existence is also consciousness it is also bliss EtOH in najin time this unbroken thought not thinking about it now and then forget about it now I'm driving and on the web and then I've got my job next week when I come back for the class I'll think about it again no unbroken thought wherever you see things existing and where will you not see things existing you can't escape it existence is everywhere wherever you see things existing it should get you should get that shot every day when we eat in our ashram we chant from heartburn umbra Mahavira hog November autumn from Haven a nagging cough grim from Makar Musa Martina what does it mean you see imagine ancient India where the religious ritual was the fire sacrifice they'd have these huge fires in which the priests would pour ablations and they had these big spoons ladles and they would take up an offering and pour it into the fire in with the chanting of mantras and that was the kind of offering to the gods now keep this imagery in mind our padam means the ladle Hadi means the offering the ghee which is offered Agni is the fire the one who offers this month this shloka and the gita it says that the ladle which you offered with which you offer a in the fire Oh priests when you are offering with the ladle ladle is a name and firm forget it it is existence itself that offering which you are pouring into the fire that offering ghee Mojave that offering that's a name and form it is pure existence Brahman the fire into it you're pouring it's not a fire Shankar Acharya says input method Omni this is not fire fire is a name and form it is pure existence and you who are pouring your do you think you are a priest was doing a priestly duty you are not a priest priest is a name and form your pure existence pure existence pouring pure existence by pure existence into pure existence even the action of pouring is pure existence you may think it's theoretical swami brahma hana no is there when he passed away towards the end of his life last day of his life he was constantly in Samadhi in to see moments before passing away somebody said this throat is parched he wants water do you want some lemonade and people were standing around the singing the names of God and so many things were going on do you want some lemonade Swami said yes and when they poured the lemon tea bought the lemonade he said poor Brahmin into brahman poor Brahmin into Brahma names and forms he can see but he recognizes the existence it's not just theoretical he feels it so if a car some homogeneous such Adan and the lucky Onam of each in know without any break think about it without any break brahma karma somalian are the verse from the gita concludes its fourth chapter 24 verses of the bhagavad-gita it concludes whoever sees this pure existence when in every action whatever action you are doing talking walking cooking writing scolding somebody being angry everything but you are doing if you see brahman in that action in this way you see brahman brahma with a nagging terbium he will surely attain brahman surely attain liberation this is a practice when can you do this all the time whenever you want all the time just be careful on the freeway don't don't overdo it otherwise brahman in the form the car might hit some other room that will be dangerous as you keep doing this you get absorbed in it and you go into D needs become focus ammaji that happens by itself just as it happened in the internal Samadhi 29 stop D Barbarossa SWAT vs wada treaty Apoorva van mata 8a Samadhi B should be Samadhi we shall be no 8 column near interim stop devar and absorption complete forgetfulness of the name and form so I'm here show kanji rights he says it actually happens like this you will feel as if the name and forms are being erased somebody is actually erasing this universe in front of you you will feel that stop devour and absorption Prasad SWAT this rasa means joy what joy is this you know when you sing to down on the roof of shivoham that Ananda searched on under the bliss of Brahman a Brahman which is bliss Dada leads to near weak alpaca samadhi the complete absorption there is no distinction I am practicing a vedantic technique that feeling will not be there anymore you drop the words you already dropped the object the object by which you understood existence then you use the words akanda a car some was to sat-chit-ananda Lux Onam drop those words also and remain absorbed don't try to remain absorb the absorption will come upon you Sri Ramakrishna used to tell his young disciples to meditate then he would ask do you feel a kind of intoxication coming a kind of spiritual intoxication you become completely absorbed in it and forget the world and if they would say yes he would be very happy he says yes that's good so it is Samadhi B now what do we need to do we know the six techniques now three internal three external now what do we need to do we need to do them Ajay is Samadhi B when do we need to do them he says neurontin spend your time without break the Vedantic student is supposed to meditate in these six ways which way should you take up whatever you like get bored of one you take up the next one get bored of that take up the third one or come back to it again and in this way you spend time more we do the more beneficial it is for us the more all this will become real more it will become real if you have followed what is being talked about here it will already seem quite convincing and if we practice this these six types of Samadhi then it will become a living reality and it will have the power overcoming suffering we will get the power of overcoming suffering see all suffering is in name and form all suffering is name and form the person who realizes this will find pure existence pure bliss even in the midst of disease and failure and frustration nothing to him it'll be a game to give me nothing to it both success and failure honor and dishonor life and death disease and health all of it so it a Samadhi we shall be no eighth column near on tharam so these are the six techniques now what is the result what will happen if we do this assiduously seriously for some time what will happen that we will see next week in this class the result of all this do you have any questions yes there's a question the text is 28 verse number 28 our Kandahar Assam was too searched on and election on this is the text a cunda indivisible what does it mean objects are divided among themselves glass is different table is different microphone is different man and women are different but the pure existence one is undivided is exactly the same everywhere they is undivided it's not it's not that the glass has a separate existence at the table as a separate existence it's one undivided existence where you see avid antics age was asked to you what kind of realization is it are you aware of Brahman as a vague abstraction some kind of idea he says no it is as solid as a rock as a rock filling this universe think about it as existence it's true where is it not so a kunda acre ism homogenous homogenous there's no difference the existence you find in a god or goddess and the existence you find in an insect is exactly the same existence there's no difference difference is in name and form then was to reality us to means reality this is reality Sri Ramakrishna says Bhavani was to our shallowest O Lord alone is was to reality everything else is a versatile in volantis Arvind we wherever antic student begins the first thing he or she learns first thing traditional teaching was to sat-chit-ananda Madhu I am Brahma I Ghana this ecology Asamoah hours to was to reality is existence consciousness bliss non-dual and starting from maya down to everything from Ayana from ignorance up to the front mind body and external universe all of it is ours - unreal an appearance name and form of us to search it on and Rukhsana means defined as characterized as such it on the existence consciousness bliss so we'll stop here we have run out of time next time we shall take up the result of all of this Oh Shanti Shanti Shanti hurry he own that's a Sri Ramakrishna to find us